John 12

Io 12.1Iēsus ergō ante sex diēs Paschae vēnit Bēthaniam, ubi Lazarus fuerat mortuus, quem suscitāvit Iēsus.

Jesus therefore, six days before the Pasch, came to Bethany, where Lazarus had been dead, whom Jesus raised up.

Note. ante sex diēs Paschae: 'six days before the Passover'. Pascha (Greek, from Hebrew pesach) is usually an indeclinable neuter in the Vulgate, but here it has a first-declension genitive ending, Paschae. fuerat mortuus: pluperfect of sum with the participle, 'had been dead'.

Io 12.2Fēcērunt autem eī coenam ibi, et Martha ministrābat, Lazarus vērō ūnus erat ex discumbentibus cum eō.

They made a dinner for him there, and Martha was serving; Lazarus, however, was one of those reclining at table with him.

Note. Fēcērunt … coenam: impersonal 'they', i.e. 'a dinner was given'. coena is the Clementine spelling of cēna. discumbentibus: present participle of discumbō, 'recline at table': Romans and Jews of the period ate lying on couches.

Io 12.3Marīa ergō accēpit lībram unguentī nardī pisticī pretiōsī, et ūnxit pedēs Iēsū, et extersit pedēs eius capillīs suīs: et domus implēta est ex odōre unguentī.

Mary therefore took a pound of ointment of pure nard, costly, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the scent of the ointment.

Note. lībram: a Roman pound, about a third of a kilogram. nardī pisticī: nard was a costly perfumed oil imported from India; pisticus (Greek pistikos) probably means 'pure, genuine'. capillīs suīs: ablative of means.

Io 12.4Dīxit ergō ūnus ex discipulīs eius, Iūdās Iscariōtēs, quī erat eum trāditūrus:

So one of his disciples, Judas Iscariot, who was going to hand him over, said:

Note. erat … trāditūrus: future participle + imperfect of sum, 'was going to hand over' (the 'active periphrastic'). It looks ahead to the betrayal.

Io 12.5Quārē hoc unguentum nōn vēniit trecentīs dēnāriīs, et datum est egēnīs?

Why was this ointment not sold for three hundred denarii and given to the needy?

Note. vēniit: perfect of vēneō, 'be sold' (the passive partner of vēndō). trecentīs dēnāriīs: ablative of price. A dēnārius was roughly a day's wage, so the ointment was worth almost a year's pay.

Io 12.6Dīxit autem hoc, nōn quia dē egēnīs pertinēbat ad eum, sed quia fūr erat, et loculōs habēns, ea quae mittēbantur, portābat.

He said this, however, not because the needy mattered to him, but because he was a thief, and having the money box, he used to carry off what was put into it.

Note. nōn quia … sed quia: 'not because … but because'. dē egēnīs pertinēbat ad eum: literally 'it did not concern him about the poor'. loculōs: a money box (literally 'little compartments'). portābat: 'used to carry off', i.e. steal.

Io 12.7Dīxit ergō Iēsus: Sinite illam ut in diem sepultūrae meae servet illud.

Jesus therefore said: Let her be, so that she may keep it for the day of my burial.

Note. Sinite illam: 'let her be', sinō + accusative. ut … servet illud: purpose clause; Jesus links the anointing with his burial, when bodies were anointed with spices.

Io 12.8Pauperēs enim semper habētis vōbīscum: mē autem nōn semper habētis.

For the poor you always have with you; but me you do not always have.

Note. Pauperēs: placed first for emphasis. The verse sets 'always' (semper) against 'not always' (nōn semper).

Io 12.9Cognōvit ergō turba multa ex Iūdaeīs quia illīc est, et vēnērunt, nōn propter Iēsum tantum, sed ut Lazarum vidērent, quem suscitāvit ā mortuīs.

A large crowd of the Jews therefore learned that he was there, and they came, not on account of Jesus only, but in order to see Lazarus, whom he raised from the dead.

Note. quia illīc est: Late Latin uses quia + indicative where classical Latin would have an accusative and infinitive (illum illīc esse). Note also the present est kept from the original thought ('he is there').

Io 12.10Cōgitāvērunt autem prīncipēs sacerdōtum ut et Lazarum interficerent:

The chief priests, however, planned to kill Lazarus as well,

Io 12.11quia multī propter illum abībant ex Iūdaeīs, et crēdēbant in Iēsum.

because many of the Jews were going away on account of him and believing in Jesus.

Io 12.12In crāstinum autem, turba multa quae vēnerat ad diem fēstum, cum audīssent quia vēnit Iēsus Ierosolymam,

On the next day, however, the large crowd that had come for the feast day, when they had heard that Jesus was coming to Jerusalem,

Note. In crāstinum: 'on the next day' (crāstinus 'of tomorrow'). The sentence starts with a long subject (turba multa … cum audissent …) and the main verb comes in the next verse (accēpērunt). audissent is a contracted form of audīvissent.

Io 12.13accēpērunt rāmōs palmārum, et prōcessērunt obviam eī, et clāmābant: Hosanna, benedictus quī vēnit in nōmine Dominī, rēx Isrāël.

took branches of palms and went out to meet him, and they kept shouting: Hosanna, blessed is he who comes in the name of the Lord, the king of Israel.

Note. Hosanna is a Hebrew cry, originally 'save, please!', used here as a shout of praise. benedictus quī venit: 'blessed (is) he who comes', with est omitted. The words are from Psalm 118. obviam eī: 'to meet him', obviam + dative.

Io 12.14Et invēnit Iēsus asellum, et sēdit super eum, sīcut scrīptum est:

And Jesus found a young donkey and sat on it, just as it has been written:

Note. invēnit … sēdit: perfects. sīcut scrīptum est introduces a quotation from the prophet Zechariah (9:9), given in the next verse.

Io 12.15Nōlī timēre, fīlia Siōn: ecce rēx tuus vēnit sedēns super pullum asinae.

Do not be afraid, daughter of Zion; look, your king comes, sitting on the foal of a she-ass.

Note. Nōlī timēre: the regular negative command, nōlī + infinitive. fīlia Siōn: 'daughter of Zion', a poetic name for the people of Jerusalem; Siōn is indeclinable. sedēns: present participle.

Io 12.16Haec nōn cognōvērunt discipulī eius prīmum: sed quandō glōrificātus est Iēsus, tunc recordātī sunt quia haec erant scrīpta dē eō, et haec fēcērunt eī.

These things his disciples did not understand at first; but when Jesus was glorified, then they remembered that these things had been written about him, and that they had done these things to him.

Note. glōrificātus est: in John, Jesus' 'glorification' means his death and resurrection. recordātī sunt: deponent, 'they remembered', followed by quia + indicative for the content.

Io 12.17Testimōnium ergō perhibēbat turba, quae erat cum eō quandō Lazarum vocāvit dē monumentō, et suscitāvit eum ā mortuīs.

The crowd, therefore, which had been with him when he called Lazarus from the tomb and raised him from the dead, kept bearing witness.

Io 12.18Proptereā et obviam vēnit eī turba: quia audiērunt fēcisse hoc signum.

For this reason also the crowd came to meet him: because they had heard that he had done this sign.

Io 12.19Pharisaeī ergō dīxērunt ad sēmetipsōs: Vidētis quia nihil prōficimus? ecce mundus tōtus post eum abiit.

The Pharisees therefore said among themselves: Do you see that we are achieving nothing? Look, the whole world has gone off after him.

Note. ad sēmetipsōs: 'to one another, among themselves'. Vidētis quia … ? 'Do you see that …?' (quia + indicative again). mundus tōtus: 'the whole world', an exaggeration, 'everyone'.

Io 12.20Erant autem quīdam gentīlēs, ex hīs quī ascenderant ut adōrārent in diē fēstō.

There were, however, certain Gentiles among those who had come up to worship on the feast day.

Note. gentīlēs: 'Gentiles', non-Jews, here probably Greek-speaking people who worshipped the God of Israel. ascenderant: Jerusalem lies high, so pilgrims 'went up' to it.

Io 12.21Hī ergō accessērunt ad Philippum, quī erat ā Bēthsaidā Galilaeae, et rogābant eum, dīcentēs: Domine, volumus Iēsum vidēre.

These therefore approached Philip, who was from Bethsaida of Galilee, and kept asking him, saying: Sir, we wish to see Jesus.

Note. Domine is polite address here, 'Sir'. volumus: from volō 'want'.

Io 12.22Venit Philippus, et dīcit Andreae; Andreās rūrsum et Philippus dīxērunt Iēsū.

Philip comes and tells Andrew; Andrew in turn and Philip told Jesus.

Note. Venit … dīcit: historic presents, followed by a perfect (dīxērunt): Biblical narrative mixes tenses freely.

Io 12.23Iēsus autem respondit eīs, dīcēns: Vēnit hōra, ut clārificētur Fīlius hominis.

Jesus, however, answered them, saying: The hour has come for the Son of Man to be glorified.

Note. Vēnit hōra: 'the hour has come' (perfect). ut clārificētur: the ut-clause explains what the hour is for; clārificō, 'glorify', is a Christian Latin coinage (clārus + faciō).

Io 12.24Āmēn, āmēn dīcō vōbīs, nisi grānum frūmentī cadēns in terram, mortuum fuerit,

Amen, amen I say to you, unless a grain of wheat, falling into the earth, has died,

Note. Amen, amen: Hebrew 'truly', used by Jesus to begin solemn statements; it is left untranslated in the Latin. nisi … mortuum fuerit: future perfect in the condition ('unless it has died').

Io 12.25ipsum sōlum manet: sī autem mortuum fuerit, multum frūctum affert. Quī amat animam suam, perdet eam; et quī ōdit animam suam in hōc mundō, in vītam aeternam custōdit eam.

it remains just itself, alone; but if it has died, it brings much fruit. Whoever loves his life will lose it; and whoever hates his life in this world, keeps it for life everlasting.

Note. ipsum sōlum manet: 'it stays just itself, alone'. animam: here 'life' rather than 'soul'. Note the paradox of loving and hating one's life: a typical antithesis in John's style.

Io 12.26Sī quis mihi ministrat, mē sequātur, et ubi sum ego, illīc et minister meus erit. Sī quis mihi ministrāverit, honōrificābit eum Pater meus.

If anyone serves me, let him follow me; and where I am, there my servant also will be. If anyone serves me, my Father will honour him.

Note. Sī quis: quis after sī is the indefinite 'anyone'. sequātur: jussive subjunctive, 'let him follow'. ministrāverit: future perfect in a future condition.

Io 12.27Nunc anima mea turbāta est. Et quid dīcam? Pater, salvificā mē ex hāc hōrā. Sed proptereā vēnī in hōram hanc:

Now my soul has been troubled. And what am I to say? Father, save me from this hour. But for this reason I came to this hour:

Note. quid dīcam? deliberative subjunctive, 'what am I to say?'. salvificā: imperative of salvificō, a Christian Latin word meaning 'save'.

Io 12.28Pater, clārificā nōmen tuum. Vēnit ergō vōx dē caelō: Et clārificāvī, et iterum clārificābō.

Father, glorify your name. A voice therefore came from the sky: I both have glorified it, and again I will glorify it.

Note. Et clārificāvī, et iterum clārificābō: et … et, 'both … and'; perfect and future side by side.

Io 12.29Turba ergō, quae stābat, et audierat, dīcēbat tonitruum esse factum. Aliī dīcēbant: Angelus eī locūtus est.

The crowd therefore, which was standing there and had heard, kept saying that thunder had happened. Others kept saying: An angel has spoken to him.

Note. tonitruum: 'thunder', a neuter by-form of tonitrus. esse factum: perfect infinitive passive in indirect statement after dīcēbat, here the classical construction.

Io 12.30Respondit Iēsus, et dīxit: Nōn propter mē haec vōx vēnit, sed propter vōs.

Jesus answered and said: Not on account of me did this voice come, but on account of you.

Io 12.31Nunc iūdicium est mundī: nunc prīnceps huius mundī ēiiciētur forās.

Now is the judgement of the world: now the ruler of this world will be cast out.

Note. iūdicium … mundī: 'the judgement of this world'. prīnceps huius mundī: 'the ruler of this world', i.e. the devil. ēiiciētur: Clementine spelling of ēiciētur, future passive.

Io 12.32Et ego, sī exaltātus fuerō ā terrā, omnia traham ad mēipsum.

And I, if I have been lifted up from the earth, will draw all things to myself.

Note. sī exaltātus fuerō: 'if I have been lifted up'. In John 'being lifted up' means both crucifixion and exaltation. ad mēipsum: 'to myself', ego + -met/ipse.

Io 12.33(Hoc autem dīcēbat, significāns quā morte esset moritūrus.)

(This, however, he was saying to signify by what death he was going to die.)

Note. qua morte esset moritūrus: indirect question with the future participle + esset, 'by what kind of death he was going to die'. quā is the interrogative adjective.

Io 12.34Respondit eī turba: Nōs audīvimus ex lēge, quia Chrīstus manet in aeternum: et quōmodo tū dīcis: Oportet exaltārī Fīlium hominis? quis est iste Fīlius hominis?

The crowd answered him: We have heard from the law that the Christ remains for ever; and how do you say: The Son of Man must be lifted up? Who is this Son of Man?

Note. ex lēge: 'from the Law', i.e. the Jewish scriptures. in aeternum: 'for ever'. Oportet exaltārī Fīlium: impersonal oportet with accusative and infinitive.

Io 12.35Dīxit ergō eīs Iēsus: Adhūc modicum, lūmen in vōbīs est. Ambulāte dum lūcem habētis, ut nōn vōs tenebrae comprehendant; et quī ambulat in tenebrīs, nescit quō vādat.

Jesus therefore said to them: Still a little while, the light is among you. Walk while you have the light, so that darkness does not overtake you; and he who walks in darkness does not know where he is going.

Note. Adhūc modicum: 'still a little (while)', with tempus understood. ut nōn … comprehendant: Late Latin often uses ut nōn for a negative purpose where classical Latin has nē. quō vādat: indirect question, 'where he is going'.

Io 12.36Dum lūcem habētis, crēdite in lūcem, ut fīliī lūcis sītis. Haec locūtus est Iēsus, et abiit et abscondit sē ab eīs.

While you have the light, believe in the light, so that you may be sons of light. These things Jesus spoke, and he went away and hid himself from them.

Note. fīliī lūcis: a Hebrew idiom, 'sons of light' = people who belong to the light. abscondit sē: 'hid himself'.

Io 12.37Cum autem tanta signa fēcisset cōram eīs, nōn crēdēbant in eum;

But although he had done so many signs in their presence, they were not believing in him;

Note. Cum … fēcisset: concessive cum, 'although he had done'.

Io 12.38ut sermō Isaiae prophētae implērētur, quem dīxit: "Domine, quis crēdidit audītuī nostrō? et brachium Dominī cui revēlātum est?"

so that the saying of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed what was heard from us? and to whom has the arm of the Lord been revealed?"

Note. ut … implērētur: the purpose clause sees the unbelief as fulfilling scripture. The quotation is Isaiah 53:1. audītuī nostrō: dative of audītus, 'what we have heard' or 'our message'. bracchium Dominī: the 'arm of the Lord' is his power.

Io 12.39Proptereā nōn poterant crēdere, quia iterum dīxit Isaiās:

For this reason they could not believe, because Isaiah said again:

Io 12.40"Excaecāvit oculōs eōrum, et indūrāvit cor eōrum ut nōn videant oculīs, et nōn intelligant corde, et convertantur, et sānem eōs."

"He has blinded their eyes, and hardened their heart, so that they may not see with their eyes, and not understand with their heart, and be turned, and I heal them."

Note. Isaiah 6:10, quoted freely. ut nōn videant … et convertantur, et sānem eōs: the negative carries on through the whole clause, 'so that they may not … be turned, and I heal them'. intelligant is the Clementine spelling of intellegant.

Io 12.41Haec dīxit Isaiās, quandō vīdit glōriam eius, et locūtus est dē eō.

These things Isaiah said, when he saw his glory, and spoke about him.

Io 12.42Vērumtamen et ex prīncipibus multī crēdidērunt in eum: sed propter pharisaeōs nōn cōnfitēbantur, ut ē synagōgā nōn ēiicerentur.

Nevertheless even from the leading men many believed in him; but on account of the Pharisees they were not declaring it, so as not to be thrown out of the synagogue.

Note. Vērumtamen: 'nevertheless'. ut … nōn ēiicerentur: negative purpose clause with ut nōn (classical nē). Being 'put out of the synagogue' meant exclusion from the Jewish community.

Io 12.43Dīlēxērunt enim glōriam hominum magis quam glōriam Deī.

For they loved the glory of men more than the glory of God.

Note. magis quam: 'more than'. glōriam hominum … glōriam Deī: the same noun repeated for contrast.

Io 12.44Iēsus autem clāmāvit, et dīxit: Quī crēdit in mē, nōn crēdit in mē, sed in eum quī mīsit mē.

Jesus, however, cried out and said: He who believes in me, does not believe in me, but in him who sent me.

Note. Quī crēdit in mē, nōn crēdit in mē: the paradox means 'not only in me'.

Io 12.45Et quī videt mē, videt eum quī mīsit mē.

And he who sees me, sees him who sent me.

Io 12.46Ego lūx in mundum vēnī, ut omnis quī crēdit in mē, in tenebrīs nōn maneat.

I came into the world as light, so that everyone who believes in me may not remain in darkness.

Note. Ego lūx: the noun stands in apposition, 'I, as light, came'. ut omnis quī crēdit: omnis + relative, 'everyone who'.

Io 12.47Et sī quis audierit verba mea, et nōn custōdierit, ego nōn iūdicō eum; nōn enim vēnī ut iūdicem mundum, sed ut salvificem mundum.

And if anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.

Note. Sī quis audierit … nōn custōdierit: future perfects in the condition. ut iūdicem … ut salvificem: purpose clauses. salvificem: 'save'.

Io 12.48Quī spernit mē et nōn accipit verba mea, habet quī iūdicet eum. Sermō quem locūtus sum, ille iūdicābit eum in novissimō diē.

He who spurns me and does not receive my words, has something to judge him. The word which I have spoken, that will judge him on the last day.

Note. habet quī iūdicet eum: relative clause of purpose or characteristic, 'he has (one) to judge him'. Sermō … ille iūdicābit: the subject is resumed by ille, a common pattern in John.

Io 12.49Quia ego ex mēipsō nōn sum locūtus, sed quī mīsit mē, Pater, ipse mihi mandātum dedit quid dīcam et quid loquar.

Because I have not spoken from myself, but he who sent me, the Father, he himself gave me a command what I should say and what I should speak.

Note. ex mēipsō: 'from myself', on my own authority. quid dīcam et quid loquar: indirect questions with present subjunctives.

Io 12.50Et sciō quia mandātum eius vīta aeterna est: quae ergō ego loquor, sīcut dīxit mihi Pater, sīc loquor.

And I know that his command is life everlasting: the things therefore that I speak, just as the Father has told me, so I speak.

Note. quae … loquor … sīc loquor: the relative clause comes first, then sīc picks it up: 'the things I speak, I speak just as the Father told me'.